本覺直觀解脫法門19-20

2018/11/15

19. Although there exist a great many different kinds of behavior which do not agree among themselves, your own self-originated primal awareness is the Unique Sphere. Behavior and the one who behaves are not two(different things).

When you look for the one it is who behaves with action or without action, since you have searched for the one who acts and have not found him anywhere, at that time your behavior is exhausted and overthrown.  Thus, even though it is the end of your conduct and behavior, this is the beginning with respect to yourself.

From the very beginning neither behavior nor the one who behaves have existed(as separate realities).

Without its falling under the power of errors and inherited predisposition, your immediate awareness is an unfabricated inherent clarity.

Without accepting or rejecting anything, just letting things be as they are without trying to modify them, such conduct or behavior alone is pure.(Therefore) pure and impure action are not two (different things).

 
19. 有關日常生活中行住坐臥的種種動態修行，有各種不同的方法，但是你自性生起的本覺，的確是”唯一(真實存在)的本體”。

日常生活中的動態修持(所行)與這個修持的主人(能行)是一體的，不是分而為二的。

當你試著用大腦去思考:誰是這修持的主人時，無論此時你正在修持與否，當你一直找不出是誰正在修持(能行)，就在當下此刻，大腦所正在進行的思考(所行)就止息了。當【”我”在修持”】的念頭止息時，就是證悟自性本覺的開始。事實上是沒有所修持的客體(所行)與正在修持的主體(能行)的分別。

其實從一開始就沒有能行與所行的分別。

因為沒有陷入無明謬誤和與生俱來的業行習氣中，你當下此時的覺知是沒有造作，本來就清明的。

就在現前當下，沒有接納或抗拒任何事物，只是讓萬物如其所是的存在著，不會想去修正改變它們，這樣的行為或修持本身就很單純。因此沒有所謂清不清淨的修持方法。
 
 

   
  20.Although there exist great many different fruits that do not agree among themselves, the nature of the mind that is inherent awareness is (none other than) the spontaneously perfected Trikaya.

What is realized and the one who realizes it are not two(different things).

When you look for the fruit and for the one who has realized it, since you have searched for the realizer(of the fruit)and have not found him anywhere, at that time your fruit is exhausted and overthrown.

Thus, even though it is an end to your fruition, still this is the beginning with respect to yourself.

Both the fruition and the one who has attained the realization are found to not exist anywhere.

Without its falling under the power of attachments or aversions or of hopes and fears, your immediate present awareness becomes spontaneously perfected inherent clarity.

Understand that within yourself the Trikaya is fully manifest.

(Therefore) this itself is the fruition of primordial Buddhahood.

20.  雖然有許多不同的修證成果彼此並不一致，但心的本質就是與生具來的覺知(本覺)，是當下就已圓滿的三身(法報化三身一體，完整存在)，除此之外別無他物 。

"修證到什麼果位”(所證)與”由誰所修證到”（能證）是無二無別的(無差別的)。

當你要尋找所修證到的果位(客體)(所證)，並尋思誰是修證到這果位的主人(主體)(能證)時，由於找不到誰是修證成果的主人(主體)，就在此時就修證成果了。

所以即便這是你修證功夫的盡頭，卻是你體悟自心本覺的開始。

其實根本並沒有所修證的果位(所證)與能修證成果的主人(能證)這樣的分別存在。

因為沒有陷入執著或憎恨，希望或恐懼之中， 你當下即是的覺知是圓滿的，本自清淨的。清楚明白你自身之內的”三身一體”是完整存在的。這就是本覺佛性的證果。